The Martyrdom of Imam Hussain as a Symbol

Peace, one and all…

What gives an act its meaning, and why do some acts become translated into the symbolic world so quickly, and so lastingly?  Why are symbols so important (to both individuals and communities)?  What do they do?  What function do they serve?  Why do they carry so much charisma, so much psychic power?

These thoughts have been simmering gently away on the rusty stove in the back of my mind for some time now.  During the last few weeks, we have been exploring the death of Hussein and its significance in my Shi`a Islam class.  We have explored this issue from a number of different perspectives, using marthiya poetry, ziyara texts, Sufi poetry, music, theological writings, historical texts and other relevant materials.  I have also recently read an interesting two part article (part one; part two) from Sherryx’s Weblog on rebellion in Islam (hat tip to the Towelies for the link).  It seems that, right from the start, Hussein’s death became a powerful symbol in the collective unconscious of the Muslim ummah.

Why?  Why should this event have inspired so much focus, so much commemoration?  The answer to this multi-faceted question is similarly multi-faceted.  The answer is partly historical: the circumstances and timing of Hussein’s revolt (coming, as it did, towards the end of the first Muslim generation, against a deeply unpopular ruler).  It is also partly meta-historical.  That is, Hussein’s unyielding response to tyranny struck a chord beyond his own time.  It is also ethical.  Imam Hussein’s uncompromising stand against injustice, and the violence of tyranny were a statement of how things should be.

I have always seen great power in an acknowledged act of sacrifice.  The first film I remember seeing was Star Wars.  The willing death of Obi Wan Kenobi struck a deep chord with me, even though I was then at the tender age of 5.  Perhaps this is why the death of Hussein strikes such a chord with me.  But, as Katib as pointed out (post 1; post 2), we should not remember such sacrifices in sorrow alone. 

No, the love of God triumphs in the end.

Update: see this interesting post by our worthy brother Yursil.
Update II: see Irshad Hussein’s collection of essays: Tawil of Karbala.

Ma’as salama,
Abdur Rahman

Because of the Weak Among You

Peace, one and all…

‘Mus’ab ibn Sa’d ibn Abi Waqqas said, “Sa’d thought that he had preference over those below him and the Prophet, may Allah bless him and grant him peace, said, ‘Are you given victory and provision except on account of the weak among you?’” (al-Bukhari; Riyadh al-Salihin no. 271)

This is a very profound hadith, and to my mind, it sums up one of the most essential aspects of Islam itself. 

Ma’as salama,
Abdur Rahman

Imam Ja`far al-Sadiq on Bondage

Peace, one and all…

‘The roots of conduct have four aspects: conduct with Allah, conduct with the self, conduct with creation (i.e. people), and conduct with this world. Each of these aspects is based upon seven principles, just as there are seven principles of conduct with Allah: giving Him His due, keeping His limits, being thankful for His gift, being content with His decree, being patient with His trials, glorifying His sanctity, and yearning for Him.
 
The seven principles of conduct with the self are fear, striving, enduring harm, spiritual discipline, seeking truthfulness and sincerity, withdrawing the self from what it loves, and binding it in poverty (faqr).
 
The seven principles of conduct with creation are forbearance, forgiveness, humility, generosity, compassion, good counsel, justice and fairness.
 
The seven principles of conduct with this world are being content with what is at hand, preferring what is available to what is not, abandoning the quest for the elusive, hating overabundance, choosing abstinence (zuhd), knowing the evils of this world and abandoning any desire for it, and negating its dominance.
 
When all these qualities are found in one person, he is then one of Allah’s elite, one of His close bondsman and friends (awliya’)’
(Imam Ja`far al-Sadiq, Lanterns of the Path)

Ma’as salama,
Abdur Rahman

The Raft By Which You Cross

Peace, one and all…

‘Make meditation and self-control the raft by which you cross the flowing stream.  Your path shall be as comfortable as if there were no ocean or overflowing stream.  Your name alone is the unfading madder with which my cloak is dyed.  My beloved, this colour is everlasting.  The dear friends have departed, how shall they meet you?  If they are united in virtue they will, and once united mortals never suffer separation again.  The True One puts an end to coming and going’
(Adi Granth 729)

Ma’as salama,
Abdur Rahman